Efésios 5:14

Wherefore he (or, it) saith. — This phrase is used (as also in Tiago 4:6) in Efésios 4:8 to introduce a scriptural quotation; and the most natural completion of the elliptical expression is by the supply of the nominative, “God,” or “the scripture,” from the ordinary phrase of quotation or citation. But no scriptural passage can be adduced which, with the fullest allowance for the apostolic freedom of quotation, comes near enough to be a satisfactory original of this passage. The nearest is Isaías 60:1, “Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee;” and this is certainly very far off indeed. Nor is the case much helped by blending other passages (as, for example, Isaías 26:19) with this. Some additional verbal coincidences may be gained, but at the expense of still greater diversity from the spirit of the passage as a whole. Hence we are driven to conclude that the quotation is not from Holy Scripture. Yet the very form shows that it is from something well known. An apocryphal quotation is imagined by some, but with no knowledge of any quotation at all resembling it. Others have supposed it a traditional saying of our Lord (like Atos 20:35); but the form seems decisive against this. On the whole, it seems most likely that it is from some well-known Christian hymn. In the original a rhythmical character, rough, but by no means indistinct, strikes us at once. The growth of defined and formal expressions — mostly, it is true, of embryo creeds of Christian faith, as in 1 Coríntios 15:3; Hebreus 6:1; 1 Timóteo 3:16, in the last of which the acknowledged difficulty of etymological construction in the true reading may perhaps be best explained by the supposition of quotation — is notable in the later Epistles, and especially in the “faithful sayings” of the Pastoral Epistles. The use of some liturgical forms is traced with high probability to a very early date. The embodiment of popular faith in hymns, always natural, was peculiarly natural as adapted to the imperfect education of many early converts, and to the practice of trusting so much to memory, and so comparatively little to writing. Some such usage certainly appears to be referred to in the celebrated letter of Pliny to Trajan, the first heathen description of Christian worship.

Awake, thou that sleepest, and arise from the dead. — The word “awake” is used in our version to render two different words: one which properly means “to wake,” or “be awake,” or “watch,” as in 1 Coríntios 15:34; 1 Tessalonicenses 5:6; 1 Tessalonicenses 5:8; 2 Timóteo 4:5; 1 Pedro 1:12; 1 Pedro 4:7; 1 Pedro 5:8); the other, as here, which properly means “Up!” “Rouse thyself!” preparatory to “arising” and coming forth. The exhortation in both forms is common enough (see especially the famous passage in Romanos 13:11); but the following words, “Arise from the dead,” are a bold and unique exhortation. Generally we are said to be raised up from the death of sin by God, as in Romanos 8:11, “He that raised up Christ from the dead shall quicken your mortal bodies;” or Romanos 6:11, “Reckon yourselves to be dead unto sin, but alive unto God;” or Colossenses 3:1, “If ye are risen in Christ.” Here the soul is described as hearing the Saviour’s call, “Come forth,” and as itself rising at that call from the grave. If distinction between the two clauses is to be drawn, we may be rightly said to “awake” out of lethargy and carelessness, and to “arise” out of the deadness of sin.

Christ shall give thee light. — Properly, Christ shall dawn upon thee. The word is virtually the same which is used for the literal dawn in Mateus 28:1; Lucas 23:54. The same idea is strikingly enunciated in 2 Pedro 1:19, where prophecy, looking forward to Christ, is compared to “a light shining in a dark place,” “till the day dawn, and the Day-star arise in your hearts” — He, that is, who is “the bright and morning star” (Apocalipse 22:16). Christ, as the “Day-star,” or as the “Sun of Righteousness,” is already risen. The soul needs only to come out of the darkness of the grave, and the new rays shine down upon it, till (see Efésios 5:7) they pervade it and transfigure it into light.

(3 c.) In Efésios 5:15 the Apostle passes from lust and impurity to the cognate spirit of reckless levity, and the love of excitement, of which drunkenness is the commonest expression. He opposes to this the united forces of soberness and sacred enthusiasm, each tempering and yet strengthening the other.